You shall not take the name of the Lord your God in vain

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tsering

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From what I’ve read in the CCC 2142-2167, I’ve come to a very good understanding of how one can take the Lord’s name in vain (abuse of, broken promises, blasphemy, false oaths, magical uses, and perjury).

I find a lot of Catholics using the name of Jesus or God in times of frustration as if it were almost a cuss word or just flippantly for emphasis.

This seems contrary to what I’ve read in the CCC - “He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it” (CCC 2143) and in the Bible (i.e. Acts 19:17).

Why is this so prevalent?

Peace.
 
Is this practice permissible? Can I flippantly used the name Jesus Christ in my speech or when I’m frustrated?

Peace.
 
tsering said:
Is this practice permissible? Can I flippantly used the name Jesus Christ in my speech or when I’m frustrated?

Peace.
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no.

Such is a objectively a sin.

And should never be done…by anyone…let along by his disciples.

Let us instead praise God when we like the Apostles in Acts are given then honor to suffer for the name.

Praised be Jesus Christ, now and forever!
 
Bookcat said:
no.

Such is a objectively a sin.

And should never be done…by anyone…let along by his disciples.

Let us instead praise God when we like the Apostles in Acts are given then honor to suffer for the name.

Praised be Jesus Christ, now and forever!
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Thank you and amen! Praise be the name of Jesus Christ, now and forever!

So the next time I hear a brother or sister doing this with the name of God, I should correct them in love? Maybe point them to the CCC?

Peace.
 
tsering said:
Thank you and amen! Praise be the name of Jesus Christ, now and forever!

So the next time I hear a brother or sister doing this with the name of God, I should correct them in love? Maybe point them to the CCC?

Peace.
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Sometimes fraternal correction is recommended. Sometimes required. Sometimes advised. Sometimes imprudent.
 
1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; “the prudent man looks where he is going.” “Keep sane and sober for your prayers.” Prudence is “right reason in action,” writes St. Thomas Aquinas, following Aristotle. It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.

CCC
 
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